The work, based on literary and archival materials, characterizes social and ethno-social differences in the traditional clothing of Buryats. The article reveals the specifics in the ratio of leather and woven material in clothing of different ethnic groups. Attention is drawn to the regulation of clothing of the ancestral aristocracy at this time. The article highlights the importance of Russian-Chinese trade for the development of this component of the Buryat material culture. Ethno-cultural ties of Buryats with the peoples of Central Asia and Southern Siberia are traced on the example of clothing.

Keywords: ethnography of Buryats, material culture, life support culture, folk clothing.

Introduction

The period that followed the entry of the Baikal region into the Russian state, which expanded to the east, was marked by the formation of a new ethnic group in this territory - the Buryats. The officially recognized date of inclusion of all Buryat lands in the Russian ethno-political space is considered to be 1659 - the starting point for the start of qualitatively new, ethnoconsolidating processes. The history of the formation of the Buryat ethnic community covers the period from the end of the XVII to the beginning of the XX century, and to be more precise - the XVIII-XIX centuries, when a common ethnic identity was formed and common cultural features were developed. Each of the components of the traditional Buryat culture, whether spiritual or material, has undergone a certain transformation and modernization during this time. The Buryat folk clothing, which reflects both the endogenous processes associated with the search and development of ethnomarkingcharacters, and the exogenous ones, which were the result of a foreign cultural influence, did not stand aside. In this regard, the XVIII century is interesting because it was a stage when the above-mentioned processes were only gaining momentum and the clothing of the Buryats still retained its former appearance.

Scarcity of information has been and remains a limiting factor in the development of the topic; researchers have only fragmentary data from a small number of archival and literary sources. Perhaps this is why there is still no ethnographic work that suggests reconstructing Buryat clothing of the 18th century. The published works of Russian researchers mostly relate to the end of the XIX-beginning of the XX century, when the traditional Buryat costume as a cultural phenomenon has already developed. It cannot be said that modern ethnographers did not refer to the data of the XVIII century at all; a successful example of their use to clarify the genesis and typology of Buryat clothing in the second half of the XIX - beginning of the XX century is, in particular, the monograph by R. D. Badmaeva [1987].

This study is devoted to identifying the main trends in the development of Buryat clothing in the XVIII century. To achieve this goal, the following specialists were involved:-

The study was carried out within the framework of the RNP 2.2.1.1/1822 and 1.5.09 projects (ZN-5 - 9).

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Both published and unpublished documentary sources of the period under review, as well as scientific works on the ethnography of Buryats, are considered.

Historical reconstruction of Buryat clothing

According to E. I. Ides, who traveled to China in 1692-1695, at the end of the 17th century, cross-border trade between Russia and China was still far from developed. The fabrics noted by the scientist (red Hamburg cloth, Persian twisted silk of various colors), which were used by the Buryats in sewing clothes, probably belonged to the number of European and Central Asian goods that were resold and exchanged by Russian merchants for livestock [Ide, Brand, 1967, p.133]. Indeed, the long-standing wars of the 17th century between the Mongol (Dzungarian and East Mongolian) Khans, the peasant war and turmoil in the country, and the subsequent Manchu aggression completely disrupted China's traditional trade with the Central Asian and South Siberian peoples. Traditional trade relations of the Buryats, which in the pre-Russian period had mainly northern (purchase of furs from the Evenks) and southern (purchase of fabrics and metal products of Chinese and Central Asian production) vectors of development, were disrupted [Zalkind, 1970, p.86]. Trips of Bukhara merchants to the Baikal region were stopped, which was a consequence of civil strife in Mongolia. Therefore, due to the prevailing circumstances, the Buryats were forced to meet their need for fabrics at the expense of imported material coming from Central Asia and Europe through Western Siberia.

The Treaty of Nerchinsk of 1689, which put an end to the Russo-Chinese military confrontation of the 1680s, by providing for the opening of free trade for Chinese and Russian subjects, contributed to the resumption of trade relations. The same E. I. Idea arrived in China together with merchants and service people from different Siberian cities as part of one of the trade caravans, which were equipped, as a rule, once a year. Initially, the selection of Chinese fabrics delivered to the Baikal region was small; they brought kamka, as well as kitayka-a dense cotton fabric, usually blue, sometimes red or other color [Khamarkhanov, 1988, p. 42]. At that time, the goods imported from China did not cover all the needs of the Buryats, and the cargo transported through the territory of the Baikal region mostly went to the West Siberian cities and further west. The Treaty of Kyakhta of 1727, which established the border between Pinsk China and the Russian Empire, as well as the order of Russian-Chinese trade, finally removed obstacles to bilateral trade. About the fact that Chinese fabrics in a wide range came to the Russian market, in particular, to the Buryats, documents of the Siberian order of the middle of the XVIII century (RGADA. f. 24. Op. 1. d. 9 - 1. L. 26 - 28 vol.; F.24. Op. 1. D. 21 - 19) testify. The list of various types of Chinese fabrics includes, for example, golei, polugolei, kanfa, satin, fleur, fanza, silk (raw and woven), Chinese, tonghai, kamy, etc. (RGADA. f. 24. Op. 1. d. 9-1. L. 26-28 vol.). The return of the former role of Chinese imports (through the mediation of the Mongols) in the life of the Buryats is mentioned in the work of M. Tatarinov; for example, various Chinese fabrics are mentioned as sewing materials-kamka, magnut, straw, etc. (Ibid. f. 24. Op. 1. d. 70. L. 12). It should be noted that in the first half of the XVIII century, the Chinese woman was a means of yasach payment among the Buryats. In accordance with the "Instructions to the border patrol officer Firsov" of 1728, which confirmed the previously issued decree of the emperor of June 27, 1727, yasak from the Buryats took both furs and Chinese, money and even bulls (RGADA. F. 24. D.1423. L. 135). Later, this fabric still ceased to be accepted by the treasury as the equivalent of "soft gold" and money.

In the 19th century, expensive and cheap varieties of Chinese fabrics (silk, brocade, satin, kanfa, cotton dalemba, daba, etc.) were widely used in tailoring. Russian and European manufactories (velvet, cloth, calico, calico, calico, etc.) were also imported to the Baikal region, which the Buryat population readily bought. In the conditions of this diversity, there was a tradition to combine various woven materials in folk Buryat clothing: the top of festive and everyday outerwear, headdress was usually made of Chinese-made fabric (the wealthy Buryats used silk, brocade and satin, the poor-Chinese and other cotton fabrics), and the lining and underclothes were made mainly from Russian fabrics (calico, calico, etc.).

The choice of fabric for clothing depended not only on the social, but also on the internal ethnic affiliation of Buryats. In places where hunting and cattle breeding were the main sources of material (hides, leather) for the manufacture of clothing, the Buryats used fabrics to a lesser extent. After all, the tradition of making outerwear mainly from leather and fur was constantly transmitted in the culture of some groups of pre-Baikal and Prisayansk Buryats until the XX century. At the same time, elements of such clothing gradually passed from the category of everyday and mass to working and poor.

At the end of the 17th century, the main material for making winter outerwear was sheepskin, while the poorest part of the Buryats had horse skin and hides.-

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animals [Girchenko, 1939, p. 39]. In the next century, the value of tanned animal skins remains; sources mention not only sheep and horse skins, but also goat, raisin, wolf, fox and musk deer skins (RGADA. F. 24. Op. 1. D.70. L. 12). The centuries-old practice of using specially tanned thin types of leather (foals, lambs, goats, sheep) as a lining material for sewing outerwear was preserved. The choice of fur for decorative finishing of outerwear and headdress was determined by a person's wealth: the rich decorated their clothes with sable skins with dark pile, otter fur, the poor made do with inexpensive furs. Social gradation in the use of leather material, according to I. G. Gheorghi, was also traced in the XVIII century [1799, p. 31].

The authors of the XVIII century note the differences in the outer clothing of different social groups of Buryats: the common people were naked fur coats (usually sheepskin), which were not removed even in summer; the wealthy Buryats wore in winter covered (colored cloth or silk) coats, trimmed with expensive fur. A cloth robe served as summer outerwear. Moreover, if at the end of the XVII century this type of dress was uniform in color: E. I. Ide writes about dressing gowns sewn from "bad red cloth" (German), then a century later, in the absence of a shortage of manufactory, it becomes more colorful, polychrome. Note that for the first time the Buryat name of the robe - terlig - is given in the work of M. Tatarinov: the Buryats "in the summer they also wear azyams* like the Tatar one, they are called tyrlyk (here and further highlighted by us-A. B.)" (RGADA. F. 24. Op. 1. D. 70. L. 12).

In this connection, it is appropriate to recall that the expedition of G. F. Miller (1733-1743) collected material on the Buryat language, which was compiled into the "Bratsk Lexicon", which still impresses with a fairly accurate transmission of Buryat words. We are interested in the words given in this essay that characterize the complex of clothing: khuptsagai 'clothing', dygyl 'kaftan', male 'shirt', malagoy 'hat', gutul 'shoes', umudun 'trousers', beley 'mittens', buge 'belt', arshur 'shawl', urmugu 'holst', senbe ' sukno '(Tamzhe. F. 199. Op. 1. Port. 513. D. 9. l. 5 vol.). Of course, this code is not without errors, probably due to the difficulties of interlanguage communication at that time. For example, the word arshur is given in the meaning of 'handkerchief' (as a headdress), which is fundamentally incorrect, because in the more correct spelling arshuul 'rag, towel (everything that can be wiped or washed)'[Buryat-Russian Dictionary, 1973, p. 61]. It should be emphasized that in the first half of the XVIII century, Buryats did not have the custom of wearing headscarves (the exception was a few baptized Buryat women who were separated from the Buryat cultural space due to a change of faith), this happened much later, at the end of the XIX-beginning of the XX century, under the influence of the Russian (Orthodox) tradition, Buryats got the word puulad 'headscarf'. But the word senbe 'cloth' in the modern sound of sebe indicates that this fabric became famous among the Buryats in the pre-Russian period of their history. The same can be said about the Urmugu word 'canvas'recorded by G. F. Miller. Etymologically, it is associated with the ancient Turkic ogtok 'name of clothing', derived from it are the medieval Mongolian ormege-ormuge 'woolen cloth, coarse cloth', as well as the Buryat words urmege ' rug 'yaurmeg' canvas '(pre-Baikal Buryats) [Anikin, 2000, p. 97]. It is clear that at that time the Buryats did not weave canvases, but they could buy them from Russian peasant women. Probably, they gave the Russian product made of flax, hemp or cotton fabric the name of coarse woolen fabric.

At the end of the 17th century, the clothing complex of the pre-Baikal Buryats included a dokha, a winter naked or covered sheepskin coat, a printed belt or sash, a fur hat with headphones, a summer robe, boots, and leather trousers (Khamarkhanov, 1988, p.149; Ide and Brand, 1967, p. 134). This incomplete list gives the most general idea of the Buryat clothing of that time.

Characteristics of the clothing complex of the pre-Baikal Buryats of the first half of the XVIII century are presented in the works of D. Bell, D. Messerschmidt and J. I. Lindenau. J. I. Lindenau was the first to describe the main elements of men's clothing and gave Buryat names for some of them, which allows us to compare them with data from the second half of the XVIII century [1983]. Materials from that period provide food for thought about possible ethnogenetic links between the pre-Baikal Buryats and other ethnic groups. In this connection, D. Bell's statement is noteworthy: "As for clothing and lifestyle, I could not find much difference between them (the Balagan Buryats - A. B.) and the Kalmyks on the Volga, hence I conclude that they come from the same ancestors "(cit. according to: [Zinner, 1968, p. 57]). This opinion should be listened to, because before the trip to Siberia, D. Bell made a trip to the Caspian Sea and had an idea of the Kalmyks and their clothing. In the clothing of the Balagan Buryats, he noted some elements that, in our opinion, distinguish it from the costume of other pre-Baikal Buryats: "... men wear a jacket, less often a sheepskin coat... a small round cap decorated with fur with a pompom (rassel) made of red silk" (cit. by: [Ibid.]). Similarity in kachug's clothing-

* "Азям, озям, татар. - sermyaga, a long and full peasant caftan, an upper caftan of a robe cut, without boron, made of homespun..."[Dahl, 2001, p. 11].

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D. G. Messerschmidt also found Pre-Baikal Buryats and Kalmyks. "Their clothing," he noted, "was completely Kalmyk, namely: a long fur coat that was wrapped around the chest (one gender was on top of the other), with narrow sleeves, boots made of deer or elk fur, a wide cap with a silk tassel at the top" [Travel by decree..., 2003, p. 37]. Judging by the quoted fragments of texts, their authors, giving different descriptions, called" Kalmyk " clothing of pre-Baikal Buryats; the only thing in which the descriptions coincide is the presence of a silk tassel on the cap. Perhaps these descriptions complement each other and convey local features in the clothing of pre-Baikal Buryats. Identifying the common clothing of some of the pre-Baikal Buryats and Kalmyks is the result of attempts to identify a little-known people at that time, based on the existing knowledge about other ethnic groups. J. I. Lindenau, a member of the Great Northern Expedition, who later became the chief of the Balagan district, found common ground in the male costume of the pre-Baikal Buryats and Yakuts. The researcher, known for his detailed description of the Yakut culture, found familiar elements of Yakut clothing among the Buryats. He was probably right, because the culture of the main core of the pre-Baikal Buryats (Ekhirits and Bulagats) contained traces of ethno-cultural contacts of their ancestors with the ancestors of the Yakuts. In other words, for authors of the first half of the XVIII century. there were undeniable differences in the origin of ethno-territorial groups of pre-Baikal Buryats, which, in their opinion, was manifested in clothing.

In the sources of the second half of the XVIII century, mainly in the works of M. Tatarinov and I. G. Georgi, materials are presented not only on men's and women's clothing (with the allocation of a girl's costume) of the pre-Baikal Buryats, but also Khori-Buryats, as well as Selenga. Thus, we can reliably assess the transformation of the clothing complex of the pre-Baikal Buryats and reconstruct the clothing of the main ethnic divisions of the Buryats in the second half of the century.

According to I. G. Gheorghi, Buryat outerwear repeated "Russian common people's caftans with long burs and cap floors" [1799, p. 31]. The researcher probably wanted to point out the presence of some common features in these types of clothing. Here, perhaps, it makes sense to touch on the question of what type of Buryat outerwear belonged to. As M. Tatarinov noted, the Buryats "do not wear mittens in any frosts" (RGADA. F. 24. Op. 1. D. 70. L. 12 vol.), therefore, in the XVIII century they had East Asian robes with long sleeves. It is obvious that M. Tatarinov collected information among the Trans-Baikal Buryats, since the pre-Baikal Buryats, who had a predominant South Siberian type of outer clothing, wore fur mittens in the cold. This is confirmed, for example, by the materials of M. N. Khangalov describing the clothing of the "ancient" pre-Baikal Buryats [1958, p. 206]. The Buryat linguistic materials of G. F. Miller's expedition can also serve as an indirect confirmation of this.

Buryats ' outer clothing was decorated with ribbons that were sewn along the edges of the hem, sleeve cuffs, collar and upper floor. Such decoration on Buryat clothing of the late 17th century was noted by a Kalmyk warrior, whose story is reproduced in the book by N. Witsen: "They (Buryats - A. B.) wear clothes that are sheathed and embroidered with various cloth rags in the form of jewelry "(cit. by: [Khamarkhanov, 1988, p. 155]). Later, J. I. Lindenau wrote about the decoration of the fur coats of pre-Baikal buryats along the side with wide red ribbons or patch ribbons in combination with beaver fur trim [1983]. The last remark is extremely interesting, because the alternation in the decoration of fur coats of stripes made of otter fur, less often beaver, with ribbons made of expensive fabrics (silk, velvet) was a distinctive feature of winter outerwear of pre-Baikal Buryats. None of the above-mentioned authors mention such a noticeable detail of clothing design as the enger breast patch; it probably did not stand out much against the background of the ribbons, which means that this decorative element, designed to emphasize the ethno-local feature of the Trans-Baikal Buryats, appeared at the beginning of the XIX century.

The only evidence of the outer clothing of the Prisayansk Buryats is found in the portfolios of G. F. Miller: "... the dress is worn in winter by goat and sheepskin coats, and in summer by Ergachi* " (RGADA. F. 199. D. 517-22, l. 4 vol.). In other words, in winter they wore fur coats made of long - haired hides (sheep and goat), and in summer-from short-haired ones.

In winter, a daha goat or wolf sheepskin coat was worn over their fur coats. In summer, an apron of khormoibsho, sewn from various fabrics, in particular, from cloth, was thrown over the robe (RGADA. F. 24. Op. 1. D. 70. L. 12). M. Tatarinov gives this information without reference to any subethnos. To link them to a specific ethnic group of Buryats, we will use the information of researchers of a later time, the end of the XIX-beginning of the XX century-D. A. Klementz and M. N. Khangalov. In the "Report on the study of everyday life of Buryats"

* "Ergak, yargak - a sheepskin coat or robe made of foal, pyjik, goat, marmot and other short-haired skins, with the hair out; sometimes they give it the cut of our clothes; dakha" [Dahl, 2001, p. 859].

** "Daha-a fur coat worn with the wool up and out" [Ibid., p. 684]

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D. A. Klements characterizes the" ancient " costumes of the Pre-Baikal and Khori-Buryats (i.e., they fell out of use by the end of the XIX century and, apparently, were used in the XVIII century). Dakha "in the form of a frock coat with a slit behind", according to D. A. Klements and M. N. Khangalov, was included in the clothing of pre-Baikal Buryats (AIV RAS. F. 28. Op. 1. p. 3. D. 105. L. 46). Note that the incision was necessary for horse riding. There is also information about an earlier version of the Buryat doha-it was worn draped over the shoulders [Potanina, 1890]. Probably, such a dokha was identical to the long-pile chaga sheepskin coat known among Tuvans; it was worn without a belt and buttons, like a burka, on the shoulders ( Darzha, 2003, p. 125). Buryats made dokhas not only from goat, but also from dog and wolf skins. The Russian old-timers borrowed the Buryat dokha - in the winter cold, coachmen put goat or dog dokha, which was considered even warmer, on their fur coats (dokha made from the skins of unicolored black dogs, which were raised for this purpose, were especially valued) [Popov, 1925, p.95].

Information about what the hormoibsho apron represented at the time under study is rather contradictory. Rainier describes it as a belt "handkerchief or piece of cloth" used to tie festive outerwear [Zinner, 1968, p. 196]. R. D. Badmaeva mistakenly believes that I. G. Gheorghi called the apron "cape floors" and even explained: This is "women's belt clothing in the form of two rectangular pieces of fabric that were attached to the belt over the robe" [1987, p. 19]. In our opinion, the phrase "cape floors" means smell-the approach of one clothing floor to another. I. G. Georgi's description of men's clothing states that the outer clothing had "long burs and cap floors" [1799, p. 31]. The definition of the apron as exclusively women's clothing should be abandoned, since it is not confirmed in any of the works of the XVIII century that we are considering. The answer to the question of what was the apron of hormoibsho, we find in D. A. Klemenz. The researcher calls it kharamokshin and refers to the ancient costume of the Khori Buryats. According to the description of a Siberian ethnographer, the apron looked like "a kind of two pens* worn on both sides, the edges of the pen converge in front and behind" [AIV RAS. F. 28. Op. 1. p. 3. D. 105. L. 46].

The Khori-Buryat upper men's clothing complex probably included a khurme fur jacket, which was worn over a fur coat when riding in winter. Comparison of ethnographic data on the Turkic-Mongolian peoples of Central Asia and Southern Siberia allows us to state with confidence that in the past such fur jackets were common among many pastoralists of Central Asia, and they are similar in functional purpose and design features to Doha. The ethnic words that denoted them one by one repeated the Buryat name of the jacket - for example, the Tuvans called such a jacket persimmon [Darzha, 2003, p. 125-126]. The etymology of this word is derived from the Mongolian languages (n.-Mong. kurme 'jacket', Mong. khurem 'jacket'). In Russian-Siberian dialects and in some native languages of the Siberian peoples, kurma is understood as a type of women's outerwear [Anikin, 2000, p. 330], which indicates a possible inclusion of the originally male type of clothing in the female costume.

The jacket, as suggested by V. K. Darzha, was originally part of the clothing of a Turkic nomad warrior, which was worn over armor; sewn from wolf skins, it symbolized a person's belonging to the military class [2003, p.126]. One can agree with this point of view in principle, since it is known from the history of Eurasia that many ancient and modern peoples wore headdresses and outerwear made of wolf skins, which were part of military and hunting costumes. A consistent chain of transformation of the fur jacket of the Turkic-Mongolian peoples of Central Asia is being built: initially, it was the clothing of an ancient Turkic mounted warrior (perhaps the Tuvan persimmon, due to its archaic nature, is closest to the prototype jacket), then-warriors of later medieval peoples (Turkic and Mongolian), at the same time it began to be sewn from the skins of but also other wild, as well as domestic animals, it entered the wardrobe of women, acquired the functions of everyday and commercial (hunting) clothing, and finally, in the late Middle Ages, some peoples (including Buryats) were modified - they lost the collar and acquired a fabric lining.

Some ambiguity in the study of the outer garment belt is caused by translations of the cited work of E. I. Ides, when the same passages in the text are presented differently and can lead the reader away from the truth. Thus, in the work of M. P. Alekseev "Siberia in the News of Western European travelers and writers", published in 1941, in the quoted excerpt from the book of I. Ides, it is noted that the Buryats are girded with "sashes or a wide belt trimmed with iron" (cit. according to: [Alekseev, 1941, p. 522]), and in the latest reprint of the same work [2006, p. 423], as well as in a separate edition of the diary entries of E. I. Ides and A. Brand, sashes are not mentioned at all. It is interesting that in the engraving "Buryats", published in the work of E. I. Ides, the Buryat women depicted clearly show cloth belts (Fig. 1). However, E. I. Idee himself claimed that both men and women wore leather belts [Idee,

* "Cufflink-apron; women's apron or men's work apron, sometimes leather..."[Dahl, 2001, p. 1017].

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1. Buryatka (Ide and Brand, 1967, p. 133).

2. " A Bratsk girl in the Udinsk prison ... "(Georgi, 1799, p. 33).

Brand, 1967, p. 134]. To understand the confusion that has arisen, it is necessary to consider how things were with this element of clothing in the subsequent time - in the XVIII century.

As noted by I. G. Gheorghi and M. Tatarinov, it was customary for the Pre-Baikal and Khori Buryats to gird men's outerwear with set belts. M. Tatarinov reports that the Buryats "gird themselves with a belt with a spinning wheel decorated with copper or iron headdresses, and some will insert queens and stones" (RGADA. F. 24. Op. 1. D. 70. l. 12). At the same time, women belted the robe with a silk sash, and it was also worn in the form of a shoulder sling [Georgi, 1799, p. 32]. In other words, there were gender differences in the wearing of belts in these groups of Buryats: leather printed belts were men's, and fabric belts were women's. Typesetting belts are also present in a girl's costume; this can be seen by looking at the engraving with the inscription "Bratsk girl in the Udinsk prison in front" in the book by I. G. Georgi (Fig. 2). This is explained by the fact that the clothing of girls and girls retained male elements of the costume. By the second half of the 19th century, the tradition is changing; apparently, colored sashes along with printed belts were an obligatory element of men's and girls ' costumes, but were absent in women's clothing.

In the 19th century, typesetting belts were known only among the Khori-Buryats in Transbaikalia; they were one-piece with silver overlay plates ornamented in the coinage technique (Pavlinskaya, 1987, p. 37). In the Baikal region, belts were made of four parts, which were connected by metal rings or round metal plates decorated with a silver notch. Selenga Buryats were the only ones in the study period who had men's sashes made of purchased material in their suits. It is logical to assume that they were the conductors of fashion for men's cloth belts. However, it should be remembered that some pre-Baikal Buryats (Manzhigeev, 1960, p.162) and Khori-Buryats (Badmaeva, 1987, p. 51) adhered to the tradition of making woven sashes from wool thread, which were probably worn on weekdays.

In the second half of the 18th century, typesetting belts, being markers of sub-ethnic affiliation or simply wealth, also became symbols of power. The fact is that during the poll census of 1766, Buryat ancestors (heads of territorial clans and lower representatives of the tribal nobility - shulengs, zaisans, tologoi) were awarded with personal dirks or daggers, which were to be worn on special overhead belts with copper plates. On such belts, an inscription was engraved, certifying who the owner of the belt is. Here is how I. G. Gheorghi writes about this: "The following words are carved on the copper (according to the translation): a sign of dignity for Shulenga, for example, Olkhon po-

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3. The leader of one of the clans of the Bulagat tribe. 1910s, Verkholensky uyezd, Irkutsk province (based on: [Folk costume of Buryats..., 2005, fig. 12].

in the Irkutsk uyezd, since 1766" [1799, p. 25]. Later, the decorative design of belts changed, but the tradition of granting them on behalf of the highest imperial person, thanks to which these belts turned into an attribute of foreign power, persisted until the beginning of the XX century (Fig. 3).

It should be noted that in the first third of the XVIII century there was an official regulation of the clothing of the ruling elite of the Trans-Baikal Buryats, the standard for imitation was chosen ranked (in accordance with the title and position) clothing of the Mongolian nobility, the wearing of which, in turn, was determined by Sino-Manchu official etiquette. In all probability, by giving the innovations the character of royal favor and connecting them with the introduction of the institute of Taish and Zaisans, the provincial government legitimized the differences in the clothing of tribal chiefs and the common people. For example, the ruling stratum of Buryat society, unlike ordinary Buryats, wore sable hats with a silver denze pommel, in which balls of semiprecious stones (red coral, lapis lazuli, rock crystal) and colored glass were inserted, as well as robes made of expensive magnul silk and velvet boots (NARB. F. 2. Op. 1. D. 381. l. 1 vol.). The trend of fashion was such that in a century the costume of women will become almost folk, it will be worn by both men and women, both secular rich people and Buddhist ministers [Badmaev, 2008].

The study of materials of the XVIII century allows us to conclude that the Buryats had at least three types of headdresses. The headdress of the first type-summer, common, looked like a "small red cloth hat with a band". Perhaps it was the prototype of toorobsho malgai and differed from the latter by a low crown and a different color (at Toorobsho malgai, the crown was made of blue fabric). The headdress of the second type, common among ordinary pre-Baikal Buryats, was winter, was made, according to the IG. George, from the "skins of deer heads", which clearly indicates its archaic nature. As you know, the choice of Siberian peoples as a material for headdress skins from the heads of wild animals, such as deer and wolf, was determined not only by the characteristics of the fur itself, but also by ancient hunting magic: it was believed that by wearing a headdress made of animal skin, the hunter acquired some of its abilities, magically could turn into the animal itself. Here it is appropriate to recall that M. N. Khangalov, describing the clothing of the pre-Baikal Buryats, claimed that the hunters of the epochThe zegete-aba wore "animal-skin caps with ear-rings," and hats with attached horns were "a sign of hunting skill and bravery." He also traces the tradition of making myakha malgai hats from the skin of wild animals, in particular wolves, on materials from the late XIX-early XX centuries, noting that such a headdress was considered to "help deceive animals, since the animal will not take them for a person" [1959, p. 177].

The headdress of the third type, which became known in the 1720s thanks to the materials of D. Bell and D. Messerschmidt on the pre-Baikal Buryats, was recorded in 1745 by J. I. Lindenau in the same Buryats, and in the second half of the XVIII century by M. Tatarinov and I. G. Georgi in the pre-Baikal and trans-Baikal Buryats. Headwear of the third type, which IG. George referred to winter hats and considered them belonging to the family nobility, described by him as "flat Chinese caps with a large brush and a fur fringe around" [1799, p. 31]. However, M. Tatarinov, giving a more detailed description of these headdresses, also calls them summer. Their distinctive feature was zalaa's brush of twisted red threads

* Zegete-aba - the period of military-potestar structure of the ethnic groups-the ancestors of the pre-Baikal Buryats, the peculiarity of which was the conduct of collective round-up hunts.

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on the top of the crown; on the caps of tribal chiefs, it was supplemented, as indicated above, with a decorative silver pommel with an inserted stone. If the sites had this hat with a fringe of sable fur, then the commoners had wolf and fox fur. To illustrate what has been said, here is an excerpt from the "Description of the Fraternal Tatars, composed by the naval ship fleet captain Shturman of the rank of captain Mikhail Tataryuvy": "... both in winter and in summer, small round caps, a band of wolves or foxes at the top, a brush of cotton paper, and in winter they put on their ears " (RGADA. F. 24. Op. 1. D. 70. l. 12). In our opinion, the above quotation refers to the predecessor of the khasab-shatai malgai headdress, which was known mainly among the Trans-Baikal Buryats in the XIX century, and which eventually acquired a pointed quilted crown: the Khori Buryats had 11 horizontal rows of seams on it, while the Selenga and part of the Prisayansk Buryats had 32 vertical rows.

The widespread use of this headdress in the 18th century among different ethnic groups - not only the Mongols, Kalmyks, Trans - Baikal Buryats, but also the Manchus-suggests that the red tassels on the caps were not a sign of belonging to any Mongol horde, but a symbolic expression of certain worldviews. Among the Central Asian peoples, the red brush was the personification of the sun, cosmic energy. The decoration of the headdresses of the Khalkha Mongols-the pommel woven from red silk cord in the form of the Ulza sign "thread of happiness" - also carried a certain meaning. It should be noted that in the 19th century ulzi appeared on the headdresses of Trans-Baikal Buryats, but as evidence of belonging to the ladies ' class [Tsybikov, 1970, p. 78].

During the period under review, only short trousers were considered underwear. According to I. G. Gheorghi, the Buryats did not wear shirts, but their summer undergarment was a "Chinese half-kaftan", which ethnographers interpret as a swing shirt of Morin samsa (Badmayeva, 1987, p.42). It seems that here they meant Khori-Buryats, who sewed shirts from Chinese. Shirts made of Chinese cotton fabric are also known among the Selenga Buryats. M. N. Khangalov writes about the samsa, the undergarment worn by the pre-Baikal Buryats during the time of the zagete-ab:"...a narrow and short dress that tightly covers the body" [1958, p. 206]. It is clear that from this description it is difficult to imagine to what type the shirt of the pre-Baikal Buryats belonged. However, according to D. A. Klementz, in the past the Pre-Baikal Buryats wore samsa - "a short fur coat" (AIV RAS. f. 28. Op. 1. p. 3. D. 105. L. 46). If we recall that the camisole meant men's clothing of the swing type, sewn to the waist and worn under the caftan, it becomes clear that D. A. Klemenz meant a leather swing shirt, all the same Maureen samsa. Thus, a swing-type shirt made of suede or" Chinese " fabric was found in all Buryats. It can be argued that the woven shirt corresponded to the costume of the Trans-Baikal Buryats and, of course, more or less wealthy part of the pre-Baikal Buryats, and the leather shirt was the common clothing of the pre-Baikal Buryats.

Researchers unanimously consider men's trousers to be wide-legged trousers, which differed from the same type of female models in that they had an extension that slightly lengthened them [Badmayeva, 1987, p. 43]. Winter underwear included summer trousers, "long johns", as John Bell put it (Zinner, 1968, p.57), which served as underpants, and "very long and wide shiravars" (according to I. G. Georgi), which were worn over trousers. Note that harem pants are also wide-legged pants. In our opinion, M. Tatarinov, noting the Buryats '"pants are cold in summer and warm in winter", did not mean the differences in material (winter was made of leather, and summer-from "Chinese"), but the fact that in the cold season, double pants were worn for insulation. Obviously, when people were at home or doing household chores, they did not wear two trousers at the same time, and the so-called bloomers were worn only when riding. Unlike in summer, winter pants were not tucked into the boot, but pulled over it. It can be assumed that Buryats wore ubdegebshe 'knee pads' made of the skin of small cattle on their trousers on the road. Ubdegebs were an element of military and commercial clothing. Probably, at an earlier time, the Buryats included knee pads in the rider's costume, but over time they were replaced by fur, wide-legged trousers. Interestingly, traditional Tuvinian clothing includes ugdeshki leather trousers, consisting of two long separate legs, which are worn over trousers and shoes and attached to the waist belt from the side with leather laces (Darzha, 2003, p. 127). The purpose and design of Buryat and Tuvan knee pads are the same. Given that the Tuvan name for knee pads dates back to the Mongolian languages, it is legitimate to consider the possibility of borrowing knee pads from the Mongols by the Tuvans.

As follows from the sources, ermeg gutal shoes, so popular in the XIX century among the Trans-Baikal Buryats, were not familiar to the Buryats in the XVIII century. However, I. G. Gheorghi's remark about the similarity of Selenga Buryats 'and Kalmyks' clothing suggests that this particular group of Buryats had ermeg gutal shoes. Authors of the XVIII century mention godogon - " boots long and wide, fur and leather with sooty soles-

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you " [Georgi, 1799, p. 31].M. Khangalov, speaking about hehe-godohon shoes, which in the old days were worn by pre-Baikal Buryats, noted that they had a pineal sock, which served as a means of defeating the enemy during single combat [1958, p. 207]. Another type of footwear - fur (kamus) cnts, also ranked by the Buryat ethnographer among the ancient shoes of the pre-Baikal Buryats, according to M. Tatarinov, were sewn from raisin or musk deer leather. He also noted that the CNTs were "warm and cold", probably referring to seasonal types of shoes-summer and demi-season godogon, winter camus cnts.

In winter, felt stockings were worn under the shoes. According to I. G. Gheorghi, the legs were also wrapped with "fur rags" [1799, p. 31], which, obviously, were pieces of cured dog or sheep skin. There is no information about the use of animal skins as footcloths at a later time, but there is an explanation for this: in the XIX century, Buryats usually wore felt, knitted wool and occasionally cloth stockings.

In the materials of the XVIII century, there are brief descriptions of women's clothing of Buryats, but on their basis it is possible to reconstruct a woman's costume. The authors of that time noted the same type of women's and men's costumes, but at the same time highlighted the main features of women's clothing. For example, the specifics of holiday clothing were described. Women's smock and fur coat, according to researchers of the XVIII century, were more colorful and more aesthetically attractive ("whisper") than men's outerwear. A mandatory element of the women's costume was a tank top, which was of two types-a long-legged and short (with a narrow back) "douche jacket". Among the Selenga Buryat women, a long-skirted tank top was sewn from "Chinese" or silk and decorated with beads along the edges [Ibid., p. 42].

Girls 'clothing stood out separately: in comparison with women's and men's headdresses, the girls' caps (apparently toorobsho malgai) had a wider band the size of a "thumb". Perhaps there was another type of girl's headdress with a high conical crown, quilted and covered with a fur band; its image is given in the mentioned engraving "Bratsk Girl in the Udinsky prison". Girls of Trans-Baikal Buryats wore short sleeveless bodices on their dressing gowns, the backs of which were "speckled with snake heads, beads, laces and trinkets" [Ibid., p. 32]. This clothing, according to the scientist, which is characteristic of certain groups of pre-Baikal Buryats, is depicted in the drawing "Bratsk girl in the Udinsky prison from behind" in the book by I. G. Georgi. The Buryats, Yakuts, and South Siberian peoples called cowry shells "snake heads" (for example, D. A. Funk writes about the t'ilan-bash "snake head" that decorated the braids of tele girls (1993, p.135)).

M. N. Khangalov's information allows us to outline the ethno-local features of the female costume of the pre-Baikal Buryats. Winter clothing of Buryat women included a covered or naked sheepskin coat and a dagle-a long-legged tank top with a slit in the back. When riding, the fur coat was covered with a balabshi-a fur skirt-cape sewn from wolf paws, with three large pockets for travel provisions and a slit in the back [1958, p. 270]. In the Buryat-Russian Dictionary by K. M. Cheremisov, the word belebshi is given in a different meaning-belhebshe 'wide fur belt'; it follows that the name of a fur skirt is derived from belhuuken 'waist, loin' [1973, p.131]. Perhaps, initially, the fur belt, which was worn to protect the lower back, undergoing changes (it had extensions made of wolf camus below), took the form of a skirt, the main purpose of which was to protect the floors of outerwear during equestrian trips. In the 19th century, such skirts were removed from everyday use and preserved as an element of ritual (wedding) clothing.

Conclusion

Thus, in the XVIII century, changes took place in the folk costume of the Buryats: the clothing of the tribal nobility and Buddhist clergy, social groups whose authority among the people was supported by the Russian government, stood out. Clothing of other layers of Buryat society was differentiated by material (fabric, fur and leather). Representatives of the wealthy stratum in all groups of Buryats preferred valuable furs for finishing and expensive varieties of Chinese fabrics for decorating the top of outerwear, the crown of a headdress, and the tops of shoes. Less affluent Trans-Baikal Buryats used less valuable furs and inexpensive Chinese fabrics (cloth, boomazeya) for the same purposes. Ordinary pre-Baikal Buryats, who traditionally sewed clothes from local leather raw materials obtained from fur hunting and cattle breeding, retained the old archaic costume. The development of Buryat clothing was influenced by the expansion of Russian-Chinese and domestic trade. The regional and ethno-local specifics of Buryat clothing were formed against the background of the still incomplete processes of ethnos formation and ongoing migration. Clothing of the clans and tribes involved in the formation of the Buryat people in the XVIII century. It did not change radically - the Trans-Baikal Buryats were characterized by the East Asian type of clothing, while the pre-Baikal Buryats were characterized by the South Siberian type of clothing. The influence of the Russians on the costume of the Buryats was still imperceptible.

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The article was submitted to the Editorial Board on 09.02.09.

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